Catholicity

PERSEVERANCE IN FAITH

Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. For if God did not spare the natural branches, he will not spare you either. Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off. And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again.
Romans 11, 20-23

Besides this you know the time, that the hour has come for you to wake from sleep.
For salvation is nearer to us now than when we first believed.
Romans 13, 1

1am not aware of anything against myself, but I am not thereby acquitted.
It is the Lord who judges me.
1 Corinthians 4, 4

Now I would remind you, brethren, in what terms I preached to you the gospel, which you received,
in which you stand, by which you are saved, if you hold it fast—unless you believed in vain.
1 Corinthians 15, 1-2

Working together with him, then, we entreat you not to accept the grace of God in vain.
2 Corinthians 6, 1

But now that you have come to know God, or rather to be known by God,
how can you turn back again to the weak and beggarly elemental spirits,
whose slaves you want to be once more?
Galatians 4, 9

For freedom Christ has set us free; stand fast therefore,
and do not submit again to a yoke of slavery.
Galatians 5, 1

You are severed from Christ, you who would be justified by the law;
you have fallen away from grace.
Galatians 5, 4

Therefore, my beloved, as you have always obeyed, so now,
not only as in my presence but much more in my absence,
work out your own salvation with fear and trembling;
Philippians 2, 12

Not that I have already obtained this or am already perfect; but I press on to make it my own,
because Christ Jesus has made me his own. Brethren, I do not consider that I have made it my own;
but one thing I do, forgetting what lies behind and straining forward to what lies ahead,
I press on toward the goal for the prize of the upward call of God in Christ Jesus.
Philippians 3, 11-14

And you, who once were estranged and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and irreproachable before him, provided that you continue in the faith, stable and steadfast, not shifting from the hope of the gospel which you heard, which has been preached to every creature under heaven, and of which I, Paul, became a minister.
Colossians 1, 21-23

“Watch for your life’s sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time.”
Didache, 16 (A.D. 90)

My Explications of the Patristic Texts

Ignatius of Antioch (A.D. 110)
To the Ephesians, 10

“And pray ye without ceasing in behalf of other men; for there is hope of the repentance,
that they may attain to God. For ‘cannot he that falls arise again, and he may attain to God.’”

St. Ignatius emphasizes the importance of persistent prayer for others, highlighting the belief that such intercession can lead to hope and potential repentance. He suggests that even those who have strayed from the path or have fallen into wrongdoing can find redemption and reconnect with God. This idea reinforces the notion of divine mercy and the possibility of transformation through faith and prayer. The exhortation to “pray ye without ceasing” underscores the ongoing effort required in spiritual life, not only for personal growth but also for the well-being of others. Overall, it reflects a deep sense of community and compassion, urging individuals to support one another through prayer in their journeys toward God.

Justin Martyr (A.D. 155)
fragment in Irenaeus’ Against Heresies, 5:26:1

“That eternal fire has been prepared for him as he apostatized from God of his own free-will, and likewise for all who unrepentant continue in the apostasy, he now blasphemes, by means of such men, the Lord who brings judgment [upon him] as being already condemned, and imputes the guilt of his apostasy to his Maker, not to his own voluntary disposition.”

The text discusses the concept of apostasy, which refers to the abandonment or renunciation of faith. It suggests that there is a divine consequence—represented metaphorically as “eternal fire”—prepared for individuals who willfully turn away from God. The phrase “of his own free will” emphasizes that the choice to apostatize is a voluntary act. This highlights the belief that individuals are responsible for their actions and decisions regarding faith.

The reference to “all who unrepentant continue in the apostasy” indicates that not only the act of leaving one’s faith is significant, but also the refusal to repent or return to faith. This implies a state of ongoing rejection of God. The text describes how an individual who apostatizes may blaspheme God by claiming that their condemnation is the result of God’s judgment rather than their own choices. This shift of blame reflects a profound misunderstanding or rejection of personal accountability. The phrase “imputes the guilt of his apostasy to his Maker” suggests that the person in question is attributing their downfall to God instead of recognizing their own role in the decision. This highlights a common theme in discussions of faith and morality: the tendency for individuals to avoid responsibility for their actions.

Overall, the text presents a theological viewpoint on the nature of apostasy, emphasizing free will, personal accountability, and the consequences of turning away from faith. It serves as a caution against blaming God for one’s spiritual failures.

Irenaeus of Lyons (A.D. 180)
Against Heresies, 4:27:2

“Christ shall not die again in behalf of those who now commit sin, for death shall no more have dominion over Him; but the Son shall come in the glory of the Father, requiring from His stewards and dispensers the money which He had entrusted to them, with usury; and from those to whom He had given most shall He demand most. We ought not, therefore, as that presbyter remarks, to be puffed up, nor be severe upon those of old time, but ought ourselves to fear, lest perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but be shut out from His kingdom. And therefore it was that Paul said, ‘For if [God] spared not the natural branches, [take heed] lest He also spare not thee, who, when thou wert a wild olive tree, were grafted into the fatness of the olive tree, and were made a partaker of its fatness.’”

St. Irenaeus discusses themes of accountability, the permanence of Christ’s sacrifice, and the responsibilities of believers. He begins by asserting that Christ will not die again for ongoing sin, indicating that His one sacrifice is sufficient and that He has triumphed over death. This sets the stage for a serious tone regarding how believers manage the gifts and responsibilities entrusted to them by God.

The reference to Christ coming “in the glory of the Father” signifies the eventual return of Christ, when He will require an accounting from those who have received His gifts (described metaphorically as money). The mention of “usury” suggests that believers are expected not just to hold onto these gifts but to utilize them wisely and productively, reflecting a duty to live according to God’s will.

There is a call for humility and caution among believers, especially in relation to their conduct after gaining knowledge of Christ. The presbyter’s remark serves as a warning against arrogance and condemnation of others, emphasizing that one’s own behavior remains a crucial concern. This idea highlights the concept of continual vigilance in one’s faith and actions, suggesting that if believers lapse into sin after recognizing God’s truth, they risk forfeiting forgiveness and exclusion from His kingdom.

Paul’s reference to not sparing the “natural branches” serves as both a historical and theological reminder. It warns believers to remain humble and aware of their own salvation’s fragility. The metaphor of being a “wild olive tree” grafted into the “fatness of the olive tree” symbolizes the inclusion of Gentiles (and all believers) into God’s covenant community, reminding them that this inclusion comes with serious obligations.

Essentially, the text emphasizes that understanding and accepting Christ’s sacrifice carries a responsibility to live righteously, use God’s gifts wisely, and acknowledge the seriousness of one’s relationship with God. It challenges believers to be mindful of their actions, to practice humility, and to remain faithful to their calling.

Cyprian of Carthage (A.D. 251)
Unity of the Church, 21

“Confession is the beginning of glory, not the full desert of the crown; nor does it perfect our praise, but it initiates our dignity; and since it is written, ‘He that endureth to the end, the same shall be saved,’ whatever has been before the end is a step by which we ascend to the summit of salvation, not a terminus wherein the full result of the ascent is already gained.”

The text reflects on the concept of confession in relation to spiritual growth and salvation. It suggests that confession is not the ultimate achievement but rather the beginning of a journey towards greater glory and dignity. The phrase “Confession is the beginning of glory” indicates that admitting one’s faults or sins is a crucial first step on the path to redemption and honor. It acknowledges human fallibility while highlighting the importance of recognizing and confronting it.

The mention that confession “does not perfect our praise” underscores the idea that while it is an important act, it is not the end of the journey. Instead, it serves as a starting point that leads to a deeper understanding of oneself and one’s relationship with the divine. The reference to the saying, “He that endureth to the end, the same shall be saved,” emphasizes the significance of perseverance. It suggests that the ultimate goal of salvation is achieved not merely through confession but through a continuous commitment to endure and grow throughout life. St. Cyprian concludes that each experience and act of confession is a step towards a higher state of being. Every moment prior to reaching the end is seen as an essential part of the ascension toward salvation. This perspective encourages ongoing effort and resilience rather than expecting instant or complete transformation.

In short, the text illustrates that confession initiates the journey toward spiritual dignity and salvation, highlighting the importance of perseverance and growth throughout one’s life. It invites reflection on the process of becoming rather than merely the final destination.

Cyril of Jerusalem (A.D. 350)
Catechetical Lectures, I:4

“Thou art made partaker of the Holy Vine. Well then, if thou abide in the Vine, thou growest as a fruitful branch; but if thou abide not, thou wilt be consumed by fire. Let us, therefore, bear fruit worthily. God forbid that in us should be done what befell that barren fig-tree, that Jesus come not even now and curse us for our barrenness.”

The text reflects on the metaphor of the vine and the branches, which is a biblical allusion typically associated with the teachings of Jesus (John 15:5-8). It emphasizes the idea of spiritual connection and growth within a faith context.

The phrase “made partaker of the Holy Vine” suggests that believers are invited to partake in a divine source of life and sustenance, which is often interpreted as Christ himself. St. Cyril highlights the importance of remaining connected to this divine source. To “abide in the Vine” symbolizes a deep, ongoing relationship with God that nurtures spiritual growth. Those who remain connected are compared to “fruitful branches,” indicating that a true connection to God results in a productive and meaningful life.

His warning that those who do not abide will be “consumed by the fire” conveys a sense of urgency. It suggests that spiritual neglect can lead to dire consequences, including spiritual death or judgment. The exhortation to “bear fruit worthily” emphasizes that believers have a responsibility to produce good works and demonstrate their faith through their actions. It suggests that genuine faith naturally results in positive outcomes that benefit oneself and others.

The mention of the barren fig tree serves as a cautionary reference to a biblical parable where unfruitfulness led to divine reprimand (Mark 11:12-25). The plea that “Jesus come not even now and curse us for our barrenness” underscores the fear of judgment for failing to live up to one’s spiritual potential. It acts as a reminder of the importance of being fruitful in one’s spiritual life.

In essence, the text serves as a spiritual admonition, encouraging believers to cultivate their relationship with God, stay connected to their faith, and actively bear good fruit in their lives to avoid spiritual barrenness and its consequences.

Athanasius of Alexandria (A.D. 362)
Discourse Against the Arians, 3:25

“It is the Spirit then which is in God, and not we viewed in our own selves; and as we are sons and gods because of the Word in us, so we shall be in the Son and in the Father, and we shall be accounted to have become one in Son and in Father, because that Spirit is in us, which is in the Word which is in the Father. When then a man falls from the Spirit for any wickedness, if he repent upon his fall, the grace remains irrevocably to such as are willing; otherwise he who has fallen is no longer in God (because that Holy Spirit and Paraclete which is in God has deserted him), but the sinner shall be in him to whom he has subjected himself, as took place in Saul’s instance; for the Spirit of God departed from him and an evil spirit was afflicting him.”

St. Athanasius explores the relationship between the divine Spirit, the Word (often understood as the Logos in Christian theology), and humanity’s connection to God. It emphasizes the idea that it is the Spirit within God that defines the divine nature, and it suggests that humans, as “sons and gods,” share in this divinity through the Word that resides in them.

The author begins by asserting that identity in God is derived from the Spirit, not from our self-perception. The notion of being “sons and gods” highlights the belief in a transformative relationship between humanity and the divine, achieved through the Word. He presents a concept of unity with the Son (Jesus) and the Father (God) through the indwelling of the Holy Spirit. This signifies that the divine essence is accessible to believers, creating a relationship of oneness with God.

However, the passage addresses the situation of falling from grace due to sin. It emphasizes that if an individual repents after experiencing a moral failure, they can regain the grace that allows them to remain connected to God. However, this grace is contingent upon a willingness to repent. If a person fails to repent after falling from the Spirit, they become disconnected from God. The text illustrates this disconnect by referencing the example of King Saul, whose loss of the Spirit led to his affliction by an evil spirit. This serves as a warning about the dangers of separation from the divine due to wrongful actions.

The concluding point frames a stark choice between being filled with the Holy Spirit or being subject to malevolent influences as a consequence of sin. This duality underscores the significance of staying true to one’s spiritual calling and the repercussions of straying from it. Overall, the text conveys a deep theological reflection on the nature of the divine-human relationship, the importance of grace, the power of repentance, and the risks of succumbing to sin.

John Chrysostom (A.D. 378)
To the Fallen Theodore, Letter 1

“This temple is holier than that; for it glistened not with gold and silver, but with the grace of the Spirit, and in place of the ark and the cherubim, it had Christ, and His Father, and the Paraclete seated within. But now all is changed, and the temple is desolate and bare of its former beauty and comeliness, unadorned with its divine and unspeakable adornments, destitute of all security and protection; it has neither door nor bolt, and is laid open to all manner of soul-destroying and shameful thoughts; and if the thought of arrogance or fornication, or avarice, or any more accursed than these, wish to enter in there is no one to hinder them; whereas formerly, even as the Heaven is inaccessible to all these, so also was the purity of thy soul.”

The text presents a contrast between a sacred temple filled with divine presence and a current state of spiritual desolation. It begins by describing an idealized temple characterized not by physical wealth—symbolized by gold and silver—but by the profound spiritual grace of the Holy Spirit. The temple is depicted as being filled with Christ, God the Father, and the Paraclete (the Holy Spirit), highlighting a sense of divine intimacy and protection.

However, the passage swiftly moves to a lamentation of the temple’s current state, which is described as desolate and stripped of its former glory. This shift signifies a loss of spiritual integrity or purity, suggesting that the once-secure state of the soul is now open to negative influences and harmful thoughts, such as arrogance, fornication, and avarice. The lack of protection—illustrated by the absence of doors or bolts—symbolizes vulnerability to these destructive thoughts.

Moreover, the comparison to Heaven emphasizes that just as Heaven is free from such negative influences, so too was the soul once pure and untouchable by these vices. The text essentially reflects a deep sense of loss, mourning the departure of divine grace and the purity that once characterized the soul, indicating a call to recognize and address this spiritual decline in order to seek restoration and renewal.

Gregory of Nazianzan (A.D. 381)
Oration on the Holy Lights, 39:19

“But these sins were not after Baptism, you will say. Where is your proof? Either prove it–or refrain from condemning, and if there be any doubt, let charity prevail. But Novatus, you say, would not receive those who lapsed in the persecution. What do you mean by this? If they were unrepentant, he was right; I, too, would refuse to receive those who either would not stoop at all or not sufficiently and who would refuse to make their amendment counterbalance their sin; and when I do receive them, I will assign them their proper place; but if he refused those who wore themselves away with weeping, I will not imitate him.”

St. Gregory raises a discussion regarding the nature of sin, repentance, and the acceptance of individuals who have faltered in their faith. The speaker begins by challenging the idea that certain sins should be judged harshly simply because they occurred before baptism. They demand evidence for the claims being made against others, advocating for caution in condemning people without proof.

The author emphasizes the importance of charity—acting with kindness and understanding—when there is uncertainty about someone’s spiritual state. The reference to Novatus indicates a debate about church discipline during a time of persecution. Novatus is criticized for his stance on accepting those who fell away during difficult times, particularly whether he rejected individuals who showed genuine remorse and a willingness to repent.

Gregory asserts that if individuals are unrepentant and unwilling to change, then exclusion from the community is warranted. However, when it comes to those who demonstrate true sorrow for their sins, the speaker argues that they deserve compassion and a place within the community. In essence, the text highlights themes of justice versus mercy, the nature of repentance, and the responsibilities of a faith community to both uphold standards and extend grace to those who seek redemption.

Jerome (A.D. 393)
Against Jovianus, 2:30

“Some offenses are light, some heavy. It is one thing to owe ten thousand talents, another to owe a farthing. We shall have to give an account of the idle word no less than of adultery, but it is not the same thing to be put to the blush, and to be put upon the rack, to grow red in the face, and to ensure lasting torment. Do you think I am merely expressing my own views? Hear what the Apostle John says: ‘He who knows that his brother sinneth a sin not unto death, let him ask, and he shall give him life, even to him that sinneth not unto death. But he that hath sinned unto death, who shall pray for him? ‘You observe that if we entreat for smaller offenses, we obtain pardon: if for greater ones, it is difficult to obtain our request: and that there is a great difference between sins.’”

St. Jerome discusses the concept of sin and the varying degrees of offense associated with different actions. It begins by drawing a distinction between minor (venial) and serious (mortal) offenses, using a metaphorical comparison of money owed—ten thousand talents (a large sum) versus a farthing (a trivial amount). This analogy emphasizes that not all sins carry the same weight or consequences.

The author suggests that while all forms of wrongdoing will be scrutinized—be it casual or serious—the repercussions differ. It indicates that being embarrassed about one’s actions is not the same as facing severe punishment for grave offenses. The author then references the Apostle John (1 John 5:16-17), highlighting a scriptural perspective on sin and intercession. In this reference, an important point is made: if someone witnesses a fellow believer committing a minor sin, they can pray for them, and God can grant forgiveness. However, in cases of severe sins, which are termed as leading to death, the text suggests that prayer may not be as effective or appropriate.

This delineation implies that there is a hierarchy of sins; some can be addressed through prayer and repentance, while others represent a more significant breach of moral or divine law. The overall message is that our actions have varying degrees of severity, and understanding these distinctions influences how we approach forgiveness and accountability.

Augustine of Hippo (A.D. 427)
On Rebuke and Grace, 16

“The faith of these, which worketh by love, either actually does not fail at all, or, if there are any whose faith fails, it is restored before their life is ended, and the iniquity which had intervened is done away, and perseverance even to the end is allotted to them. But they who are not to persevere, and who shall so fall away from the Christian faith and conduct that the end of this life shall find them in that case, beyond all doubt are not to be reckoned in the number of these, even in that season wherein they are living well and piously. For they are not made to differ from that mass of perdition by the foreknowledge and predestination of God, and therefore are not called according to God’s purpose, and thus are not elected.”

Pope Leo the Great [regn. A.D. 440-461]
To Theodore, Epistle 108:2 (A.D. 452)

“The manifold mercy of God so assists men when they fall, that not only by the grace of baptism but also by the remedy of penitence is the hope of eternal life revived, in order that they who have violated the gifts of the second birth, condemning themselves by their own judgment, may attain to remission of their crimes, the provisions of the Divine Goodness having so ordained that God’s indulgence cannot be obtained without the supplications of priests. For the Mediator between God and men, the Man Christ Jesus, has transmitted this power to those that are set over the Church that they should both grant a course of penitence to those who confess and, when they are cleansed by wholesome correction, admit them through the door of reconciliation to communion in the sacraments.”

Pope St. Leo the Great emphasizes the concept of God’s mercy and how it operates within the framework of the Christian faith, particularly concerning sin and redemption. His Holiness begins by highlighting the extensive and compassionate nature of God’s mercy. He suggests that God actively helps people when they sin or stumble, providing them with opportunities for redemption.

Pope Gregory notes two key means by which individuals can restore their hope for eternal life: baptism and penance. Baptism is viewed as a foundational sacrament that signifies a person’s entry into the Christian faith and a new life in Christ. Penance, on the other hand, refers to the process of repentance, acknowledging one’s sins, and seeking forgiveness.

The author mentions that individuals who fall into sin essentially condemn themselves by their own judgment, indicating personal accountability for one’s actions. This implies that individuals have a role in recognizing their shortcomings and the need for forgiveness. He affirms that through God’s Divine Goodness, sinful individuals can achieve forgiveness. This places emphasis on the belief that no one is beyond redemption if they truly seek it.

An essential part of the text is the assertion that God’s mercy cannot be obtained without the intercession of priests. This underscores the importance of the clerical role within the Church, suggesting that priests serve as intermediaries who facilitate access to God’s forgiveness. The passage references Christ as the Mediator between God and humanity. But this asserts the belief that Christ, through His authority, has passed on the power to the Church leaders (priests) to offer the sacrament of penance and reconciliation.

Finally, it conveys that priests are tasked with guiding sinners through the process of penance. Once individuals have confessed and received correction, they can be welcomed back into full communion with the Church, which includes participating in the sacraments.

In essence, the text serves to articulate the relationship between human sin, God’s mercy, the role of the Church, and the process of seeking forgiveness, presenting a framework for understanding redemption in the Christian faith.

John of Damascus (A.D. 743)
On the Orthodox Faith, 4:9

“The remission of sins, therefore, is granted alike to all through baptism: but the grace of the Spirit is proportional to the faith and previous purification. Now, indeed, we receive the first fruits of the Holy Spirit through baptism, and the second birth is for us the beginning and seal and security and illumination s of another life. It behooves as, then, with all our strength to steadfastly keep ourselves pure from filthy works, that we may not, like the dog returning to his vomit, make ourselves again the slaves of sin. For faith apart from works is dead, and so likewise are works apart from faith. For the true faith is attested by works.”

St. John Damascene discusses the theological concepts of baptism, grace, and the relationship between faith and works in the context of Christian belief. The opening statement suggests that baptism is a key sacrament through which individuals receive forgiveness for their sins. It’s an initiation into the Christian faith and community.

The author indicates that while everyone receives grace through baptism, the extent and nature of this grace depend on one’s personal faith and previous efforts toward purification. This implies that an individual’s spiritual state and commitment can influence the depth of their experience with the Holy Spirit.

Baptism represents a “second birth,” signifying a transformative experience that leads to a new way of living. The phrases “beginning, seal, security, and illumination” highlight that this new life is not just a fresh start but also a protected and enlightening journey in faith.

The Damascene stresses the importance of maintaining purity and avoiding sinful behaviors. The metaphor of a dog returning to its vomit serves as a vivid warning against falling back into sinful habits after having experienced redemption.

The concluding points explore the inseparable connection between faith and works. It emphasizes that mere belief (faith without works) is insufficient for true spirituality. Likewise, actions devoid of genuine faith lack meaning and efficacy. True faith manifests in good deeds, suggesting that to be authentically faithful, one must live out that faith through tangible actions.

Overall, the text conveys a message of personal responsibility in the spiritual life, underscoring a holistic approach that integrates belief, behavior, and the transformative power of baptism and grace.

“A sower went out to sow. And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground, where they had not much soil, and immediately they sprang up, since they had no depth of soil, but when the sun rose, they were scorched, and since they had no root, they withered away. Other seeds fell upon thorns, and the thorns grew up and choked them. Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. He who has ears, let him hear.”
Matthew 13, 2-9

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